Bibliotheca Polyglotta

ye te subhūte kulaputrā vā kuladuhitaro vā imān evaṃrūpāṃ sūtrāntān udgrahīṣyaṃti dhārayiṣyaṃti paryavāpsyaṃti | te paribhūtā bhaviṣyaṃti suparibhūtāś ca bhaviṣyaṃti | || yāni teṣāṃ satvānāṃ paurvajanmikāni karmāṇi kṛtāny apāyasaṃvartanīyāni dṛṣṭa eva dharme paribhūtatayā pūrvajanmikāny aśubhāni karmāṇi kṣapayiṣyaṃti | buddhabodhiṃ ca prāpsyaṃti |

復次須菩提善男子善女人受持讀誦此經若為人輕賤是人先世罪業應墮惡道以今世人輕賤故先世罪業則為消滅當得阿耨多羅三藐三菩提

復次須菩提若善男子善女人受持讀誦此經為人輕賤何以故是人先世罪業應墮惡道以今世人輕賤故先世罪業則為消滅當得阿耨多羅三藐三菩提

須菩提若有善男子善女人受持讀誦教他修行正說如是等經此人現身受輕賤等過去世中所造惡業應感生後惡道果報以於現身受輕苦故先世罪業及苦果報則為消滅當得阿耨多羅三藐三菩提

若彼善實善家子若善家女若此如是色類經受當持當讀當誦當為他等及分別廣說當彼輕賤有當極輕賤彼何所因所有彼眾生前生不善業作已惡趣轉墮所有現如是法中輕賤盡當佛菩提得當

復次善現若善男子或善女人於此經典受持讀誦究竟通利及廣為他宣說開示如理作意若遭輕毀極遭輕毀所以者何善現是諸有情宿生所造諸不淨業應感惡趣以現法中遭輕毀故宿生所造諸不淨業皆悉消盡當得無上正等菩提

妙生若有善男子善女人於此經典受持讀誦演說之時或為人輕辱何以故妙生當知是人於前世中造諸惡業應墮惡道由於現在得遭輕辱此為善事能盡惡業速至菩提故

| rab ’byor rigs kyi bu’am | rigs kyi bu mo gang dag ’di lta bu’i mdo sde’i tshig ’di dag len pa dang | ’dzin pa dang | klog pa dang | kun chub par byed pa de dag ni mnar bar ’gyur | shin tu mnar bar ’gyur ro | | de ci’i phyir zhe na | rab ’byor sems can de dag gis tshe rabs snga ma’i mi dge ba’i las ngan song du skye bar ’gyur ba gang dag byas pa dag tshe ’di nyid la mnar bas tshe rabs snga ma’i mi dge ba’i las de dag ’byang bar ’gyur te sangs rgyas kyi byang chub kyang ’thob par ’gyur ba’i phyir ro |

subudi a iǰaγur-tanu köbegüd ba iǰaγur-tanu ökid ked-be ene metü sudur-un ede ayalγus-i abur-un . barir-un . toγtaγar-un . urir-un . qotola-yi dotoraban /oroγulurun tedeger/ nerbeg-deküi boluyu : masida nerbegdeküi bolumui : tere yaγun-u tulada kemebesü : subudi a tede amitan uridu ǰayaγan-u buyan busu üile-yi aliba üiledügsed tedeger maγui töröl-dür törökün ene ǰayaγan-dur erüstegsen-iyer uridu ǰayaγan-u tede uigül kilinee inu arilqu bolǰu : (29b)burqan-u bodi qutuγ-i ber olqu boluyu ::

“Those gentlemen and ladies, Subhūti, who will learn, memorise and master such discourses as these will be despised, they will be roundly despised. Whatever acts leading to perdition those living beings have done in former rebirths, through being despised they will in this life exhaust the demeritorious acts of their former rebirths, and they will attain the awakening of a Buddha.

abhijānāmy ahaṃ subhūte atīte ’dhvani asaṃkhyeye kalpe asaṃkhyeyatare dīpaṃkarasya tathāgatasyārhataḥ samyaksaṃbuddhasya pareṇa parataraṃ caturaśītibuddhakoṭīnayutaśatasahasrāṇy abhūvan ye mayā ārādhitā ārādhayetvā na virādhitā | yac ca mayā subhūte buddhā bhagavaṃtaḥ ārāgitā ārāgayetvā na virāgitā yac ca carime kāle paścimikāyaṃ paṃcāśatyāṃ vartamānāyām imaṃ sūtrāṃtam udgrahīṣyaṃti dhārayiṣyaṃti vācayiṣyaṃti paryavāpsyaṃti | asya subhūte puṇyaskandhasyāṃtikād eṣa pūrvakaḥ puṇyaskandhaḥ śatatamīm api kalāṃ nopaiti sāhasṛtamām api | śatasāhasṛtamām api | koṭīśatasāhasṛtamām api | saṃkhyām api kalām api gaṇanām api upamām api upaniśām api na kṣamate |

須菩提我念過去無量阿僧祇劫於然燈佛前得值八百四千萬億那由他諸佛悉皆供養承事無空過者若復有人於後末世能受持讀誦此經所得功德於我所供養諸佛功德百分不及一千萬億分乃至算數譬喻所不能及

須菩提我念過去無量阿僧祇阿僧祇劫於燃燈佛前得值八十四億那由他百千萬諸佛我皆親承供養無空過者須菩提如是無量諸佛我皆親承供養無空過者若復有人於後世末世能受持讀誦修行此經所得功德我所供養諸佛功德於彼百分不及一千萬億分乃至算數譬喻所不能及

須菩提我憶往昔無數無量過於算數過去燃燈如來阿羅訶三藐三佛陀後八萬四千百千俱胝諸佛如來已成佛竟我皆承事供養恭敬無空過者若復有人於後末世五十歲時受持讀誦教他修行正說此經須菩提此人所生福德之聚以我往昔承事供養諸佛如來所得功德以此功德百分不及一千萬億分不及一窮於算數不及其一乃至威力品類相應譬喻所不能及

須菩提我憶往昔無數無量過於算數大劫過去然燈如來阿羅訶三藐三佛陀後八萬四千百千俱胝諸佛如來已成佛竟我皆承事供養恭敬無空過者若復有人於後末世五百歲時受持讀誦教他修行正說此經須菩提此人所生福德之聚以我往昔承事供養諸佛如來所得功德比此功德百分不及一千萬億分不及一窮於算數不及其一乃至威力品類相應譬喻所不能及

彼何所因念知我善實過去世不可數劫不可數過燈作如來應正遍知他他過四八十佛俱致那由多百千有若我親承供養親承供養已不遠離若我善實彼佛世尊親承供養已不遠離若後時後長時後分五百正法破壞時中轉時中此經受當持當讀當誦當為他等及分別廣說當此復時善實福聚邊此前福聚百上亦數不及千上亦百千上亦俱致百千上亦俱致那由多百千上亦僧企耶亦迦羅亦算亦譬喻亦憂波泥奢亦乃至譬喻亦不及

何以故善現我憶過去於無數劫復過無數於然燈如來應正等覺先復過先曾值八十四俱胝那庾多百千諸佛我皆承事既承事已皆無違犯善現我於如是諸佛世尊皆得承事既承事已皆無違犯若諸有情後時後分後五百歲正法將滅時分轉時於此經典受持讀誦究竟通利及廣為他宣說開示如理作意善現我先福聚於此福聚百分計之所不能及如是千分若百千分若俱胝百千分若俱胝那庾多百千分若數分若計分若算分若喻分若鄔波尼殺曇分亦不能及

妙生我憶過去過無數劫在然燈佛先得值八十四億那庾多佛悉皆供養承事無違背者若復有人於後五百歲正法滅時能於此經受持讀誦解其義趣廣為他說所得功德以前功德比此功德百分不及一千萬億分算分勢分比數分因分乃至譬喻亦不能及

| rab ’byor ngas mngon par shes te | ’das pa’i dus bskal pa grangs med pa’i yang ches grangs med pa na | de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas mar me mdzad kyi pha rol gyi yang ches pha rol na sangs rgyas bye ba khrag khrig ’bum phrag brgyad cu rtsa bzhi dag byung ba ngas mnyes par byas te | mnyes par byas nas thugs ma byung bar byas te | rab ’byor sangs rgyas bcom ldan ’das de dag ngas mnyes par byas nas thugs byung bar ma byas pa gang yin pa dang | phyi ma’i dus lnga brgya tha mar gyur pa na mdo sde ’di len pa dang | ’dzin pa dang | klog pa dang | kun chub par byed pa gang yin pa las | rab ’byor | bsod nams kyi phung po ’di la bsod nams kyi phung po snga mas brgya’i char yang mi phod | stong gi cha dang | ’bum gyi cha dang | grangs dang | cha dang | bgrang ba dang | dpe dang | zla dang | rgyur yang mi bzod do |

subudi a ǰöng bilig-iyer /medemüi bi :/ toγalasi ügei-eče ber asuru ülemǰi toγ-a tomsi ügei nögčigsen čaγ-un galab-ud-tur : tegün-čilen iregsen ayaγ-q-a tegimlig ünen tegüs tuγuluγ-san dibanggar-a burqan-ača čiγaγan-ača ber qola čiγaγan-a nayan dörben /ǰaγun/ mingγan nayud költi kedüi bükün burqan-i bi bayasqan üiledüged bayasqaγulǰu bür-ün : sedkil-i/anu/ese čökegülbei :: subudi a tede ilaǰu tegüs nögčigsen burqan-i bi bayasqaγuluγsan ba : ali tere sedkil-i anu esekü čökegegsena kiged : (30a)qoyitu ireküi tabun ǰaγun-u ečüs čaγ /boluγsan-dur i/ ken tere ene sudur-i abuγsan . bariγsan . toγtaγaγsan . uriγsan . qotola-yi dotoraban /oroγuluγsan-u/ : subudi a ene buyan-u čoγča-dur uridu buyan-u /čoγča/ ǰaγun-u qubi-dur ber oyir-a ülü kürüyü : mingγan-u qubi kiged ǰaγun mingγan-u /qubi/ ba : /toγ-a qubi/ toγalaqui adalidqaqui : üliküi . niruγula-qui-dur ber ülü kürüyü ::

“I remember, Subhūti, that in the past, an incalculable aeon ago and more incalculable still, back before the Realized, Worthy and Perfectly Awakened One Dīpaṃkara and back further still, there were 84 hundred thousand million billion Buddhas with whom I found favour and with whom, after finding favour, I did not lose favour. However, Subhūti, that previous quantity of merit from when I found favour with the Buddhas and Lords, and after finding favour with them, I did not lose favour, does not approach even a hundredth part, even a thousandth part, even a hundred-thousandth part, even a hundred-thousand-millionth part, it does not even permit of any calculation, or reckoning in fractions, or computation, or comparison, or analogy, Subhūti, in relation to the quantity of merit from when, in the last time, as the final five hundred years come to pass, they will learn, memorize, recite and master this discourse.

sacet subhūte teṣāṃ kulaputrāṇāṃ kuladuhitṝṇāṃ vā puṇyaskandhaṃ bhāṣet | yāvaṃtaḥ te kulaputrā vā kuladuhitaro vā tasmin samaye puṇyaskandhaṃ pratigṛhṇaṃti | unmādaṃ te satvāḥ prāpnuyuḥ cittavikṣepaṃ vā gaccheyuḥ | api tu khalu punaḥ subhūte acintyo ’yaṃ dharmaparyāyaḥ asyācintya eva vipākaḥ ||

須菩提若善男子善女人於後末世有受持讀誦此經所得功德我若具說者或有人聞心則狂亂狐疑不信須菩提當知是經義不可思議果報亦不可思議

須菩提若有善男子善女人於後世末世有受持讀誦修行此經所得功德若我具說者或有人聞心則狂亂疑惑不信須菩提當知是法門不可思議果報亦不可思議

須菩提若善男子善女人於後末世受持讀誦如此等經所得功德我若具說若有善男子善女人諦聽憶持爾所福聚或心迷亂及以顛狂復次須菩提如是經典不可思議若人修行及得果報亦不可思議

若復善實彼等善家子善家女我福聚說此所有彼善家子善家女若彼中時中福聚取當猛眾生順到心亂到雖然復次時善實不可思不可稱法本如來說彼不可思如是果報觀察應

善現我若具說當於爾時是善男子或善女人所生福聚乃至是善男子是善女人所攝福聚有諸有情則便迷悶心惑狂亂是故善現如來宣說如是法門不可思議不可稱量應當希冀不可思議所感異熟

妙生我若具說受持讀誦此經功德或有人聞心則狂亂疑惑不信妙生當知是經不可思議其受持者應當希望不可思議所生福聚

| rab ’byor gal te de’i tshe rigs kyi bu’am | rigs kyi bu mo dag bsod nams kyi phung po ji snyed rab tu ’dzin par ’gyur ba’i rigs kyi bu’am | rigs kyi bu mo de dag gi bsod nams kyi phung po ngas brjod na | sems can rnams myo myo por ’gyur te | sems ’khrugs par ’gyur ro | | yang rab ’byor chos kyi rnam grangs ’di bsam gyis mi khyab ste | ’di’i rnam par smin pa yang bsam gyis mi khyab par rig par bya’o |

subudi a ker ber tere čaγ-tur : iǰaγur-tanu köbegüd ba iǰaγur-tanu ökid ked-be kedüi toγatan buyan-u čoγča-yi sayitur eǰelen bariγči tede iǰaγur-tanu (30b)köbegüd ba iǰaγur-tanu /ökid tedeger-ün/ buyan-u čoγča-yi /ele bi ögülebesü/ : amitan /ele/ bügüde tenčirküi boluγad : duran γutuqui boluyu : subudi a basa ene nom-un ǰüil sedkisi ügei buyu : egünü ači ür-e-yi ber sedkisi ügei kü kemen uqaγdaqui ; ::

“If, Subhūti, one were to describe the quantity of merit of those gentlemen and ladies, of as many of those gentlemen or ladies as acquire a quantity of merit at that time, those living beings would go mad or become mentally disturbed.
However, Subhūti, this round of teachings is inconceivable, and the effect it has is truly inconceivable.”

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